Friday, March 31, 2017

Francis the ‘humble’ is now being promoted as the “Pope of Peace”. What kind of peace is this? One would have thought that they could have drawn from the rich Catholic tradition of Egypt and at the least incorporated a saint or two into the logo instead of a fat ‘humble’ man. St. Athanasius of Alexandria comes to mind but he isn’t kosher to the Novus Ordo. Francis would most likely call him “rigid.”

The three main elements present in the logo are Egypt, Pope Francis, and Peace.

“Pope of Peace in Egypt of Peace” are the words in Arabic and English at the base of the logo.

Egypt is represented by the Nile River – a symbol of life – as well as by the pyramids and the Sphinx, which highlight the long history of civilization in this African country.

The Cross and Crescent Moon at the center of the logo represent the coexistence between the various components of the Egyptian people.

A white dove signifies peace, which is both the highest gift to which every human being can aspire and the greeting of monotheistic religions.

Finally, the dove precedes Pope Francis to announce his arrival as the Pope of Peace in a country of peace.

We at Call Me Jorge... would like to give an alternative interpretation of the logo. First off, peace in the Moslem religion is attained by utterly submitting to Allah. Francis believes that Talmudic Jews, Moslems, and Christians all worship the same god.

“The majority of us know how to coexist, it's easier for us, and that's a clear message. It's a message that we have the same Father, up in Heaven, and the same Father down on earth, we adore him.”

This statement of Francis couldn’t be further from the Truth for both Talmudic Jews and Moslems deny that Jesus is the Christ.

“Who is a liar, but he who denieth that Jesus is the Christ? This is Antichrist, who denieth the Father, and the Son. Whosoever denieth the Son, the same hath not the Father. He that confesseth the Son, hath the Father also.”

The Nile River was essential to life in Egypt as many depended on its annual flooding for their sustenance from agriculture. The pharaonic priesthood kept their power over the populace in Egypt by predicting the floods — feast or famine — with the Nilometer. This with the Sphinx and Pyramids are a nod to the occult’s obsession with Egypt a la Hermes Trismegistus. According to Gnostics and Hermeticists, Hermes was a magician-priest who was either around long before Moses walked the earth or was his contemporary. The Koran mentions Hermes Trismegistus (aka Idrīs) as one of Islam’s prophets:

And he used to enjoin on his family and his people As-Salāt (the prayers) and the Zakāt, and his Lord was please with him. And mention in the Book (the Qur’an) Idrīs. Verily, he was a man of truth, (and) a Prophet. And we raised him to a high station.

Next is the Crescent Moon and the Cross. We have to credit whomever designed this logo for actually putting the Cross in it albeit even if it’s in a very unflattering manner. Take a second glance at the logo — what is the Crescent Moon doing to the Cross? It looks to us as if it is in the process of eating it or swallowing it up. Symbolically, isn’t this the same program which Francis, the rabbis, and the imams all push — the de-christinization of Europe? of Egypt? of the entire world?

One thing that the press release doesn’t mention in the logo is the setting of the sun. It’s not a stretch to interpret this as Christianity setting or fading away in Egypt. Literally, the Son is setting. Francis is also shown in the logo and this is a message that “the first Moslem” and chemist has arrived in Egypt to put the ‘hermetic seal’ on the last stages of this alchemical process with submission to the Moslem god Allah — resulting in a Noahide Peace.

The Latin to either side of the heresiarch, Luther, reads “To live in peace and confidence shall be your strength.” The trip will last a week, cost €1,450.00 and include visits to Magdeburg, Quedlinburg, Eisleben, Leipzig, Dresden, Weimar, Wartburg, Erfurt, Wittenberg, and Berlin! Hurry, as registration was opened up February 24th and don’t worry there is no need to pay the full amount a €500 deposit will reserve one a seat. If you are in Milan, Italy and interested in further details please visit the Parish Office of Santa Maria al Paradiso.

A note from Call Me Jorge..., the term “purification of memory” was to our knowledge coined by John Paul II. This concept is a central key to understanding his reign which consisted of traveling all over the world and asking the Church’s enemies for forgiveness. The document, MEMORY AND RECONCILIATION: THE CHURCH AND THE FAULTS OF THE PAST(December 1999) explains it thus,

The purification of memory is thus “an act of courage and humility in recognizing the wrongs done by those who have borne or bear the name of Christian.” It is based on the conviction that because of “the bond which unites us to one another in the Mystical Body, all of us, though not personally responsible and without encroaching on the judgement of God, who alone knows every heart, bear the burden of the errors and faults of those who have gone before us.”

There is also another aspect to the “purification of memory” as written of by Alberto Carosa for The Catholic World Report, (underlines are ours for emphasis)

The papacy of John Paul II also signaled a new re-visiting of memory and tradition, which paved the way for reconciliation and peace-building, Cardinal Turkson explained, pointing specifically to the historical cases of Galileo and the Inquisition. In these cases John Paul spoke about “purifying memory”; we need not only to preserve history and build up memory, but there are times when particular incidents need to be revisited, re-interpreted, and sometimes even corrected, including asking for pardon when necessary.

We at Call Me Jorge... are guessing that Francis and the Vatican will soon purge the history books of the fact that Martin Luther is and was a heresiarch by throwing this inconvenient truth down the memory-hole. After all, Francis has said Luther “made a medicine for the Church” and that Luther, “was a reformer.” Not only that, he told a private audience of Lutheran pilgrims, “that the Church’s greatest reformers are the saints” while sharing the stage of the Paul VI Audience Hall with a statue of Martin Luther. Finally, this year the Vatican will commemorate the 500th anniversary of Luther’s Revolt by issuing a stamp in its honor. And now onto the speech Francis gave to the participants at the
conference promoted by the Pontifical Committee for Historical Sciences,
entitled “Luther: 500 Years Later: A rereading of the Lutheran Reformation in its historic ecclesial context”.

I am pleased to greet all of you and to offer you a warm welcome. I thank Father Bernard Ardura for his introduction, which summarizes the purpose of your meeting on Luther and his reform.

I confess that my first response to this praiseworthy initiative of the Pontifical Committee for Historical Sciences was one of gratitude to God, together with a certain surprise, since not long ago a meeting like this would have been unthinkable. Catholics and Lutherans together, discussing Luther, at a meeting organized by an Office of the Holy See: truly we are experiencing the results of the working of the Holy Spirit, who overcomes every obstacle and turns conflicts into occasions for growth in communion. From Conflict to Communion is precisely the title of the document of the Lutheran-Roman Catholic Commission prepared for our joint commemoration of the fifth centenary of the beginning of Luther’s reform.

I am particularly happy to know that this commemoration has offered scholars from various institutions an occasion to study those events together. Serious research into the figure of Luther and his critique of the Church of his time and the papacy certainly contributes to overcoming the atmosphere of mutual distrust and rivalry that for all too long marked relations between Catholics and Protestants. An attentive and rigorous study, free of prejudice and polemics, enables the churches, now in dialogue, to discern and receive all that was positive and legitimate in the Reformation, while distancing themselves from errors, extremes and failures, and acknowledging the sins that led to the division.

All of us are well aware that the past cannot be changed. Yet today, after fifty years of ecumenical dialogue between Catholics and Protestants, it is possible to engage in a purification of memory. This is not to undertake an impracticable correction of all that happened five hundred years ago, but rather “to tell that history differently” (LUTHERAN-ROMAN CATHOLIC COMMISSION ON UNITY, From Conflict to Communion, 17 June 2013, 16), free of any lingering trace of the resentment over past injuries that has distorted our view of one another. Today, as Christians, all of us are called to put behind us all prejudice towards the faith that others profess with a different emphasis or language, to offer one another forgiveness for the sin committed by those who have gone before us, and together to implore from God the gift of reconciliation and unity.

I assure you of my prayers for your important historical research and I invoke upon all of you the blessing of God, who is almighty and rich in mercy. And I ask you, please, to pray for me. Thank you.

Thursday, March 30, 2017

Francis briefly met with Robert Iger, the CEO and chairman of Disney, at the tail end of his general audience yesterday. The Walt Disney Company is known for its; anti-family, anti-christian, anti-God, pro-homosexual, anti-American, anti-European, anti-male, and pro-immigrant, television programs, movies, and theme parks. The television program “Good Christian Bitches” and lately the movie “Beauty and the Beast” are some of its typical fare.

Wednesday, March 29, 2017

Two days ago, Francis had an audience with the Prelates of the Canadian Assembly of Western Catholic Bishops on their ‘ad Limina Apostolorum’ visit. One of the bishops, Michael J. Miller of Vancouver, shared with ACI Stampa reporter, Andrea Gagliarducci, some of what was discussed; Ecco di cosa ha parlato Papa Francesco con i vescovi canadesi. One thing in particular stood out,

But what did [Francis] speak about in two and a half hours? [Francis spoke] “of many things. He spoke about Peter, about the fact that he was crucified head first so that God could wash his feet.”

Monday, March 27, 2017

Everyone has heard about the new crop of priests coming through the ranks. Those that are conservative in their tastes of ‘fashion’ as Francis would say. Well, this post isn’t about them, instead it’s about their brethren clowns, two in particular — don Mauro Leonardelli and don Ronaldo Covi. On the last Sunday evening of the month after the 7:00 PM Novus Ordo mess, the two clowns turn the sacristy of the Cathedral of Saint Vigilius in Trent into a pub. Don Mauro (34 years old) and don Ronaldo (37) are in charge of Campus Ministry at the local university (Pastorale Universitaria Torino) and thought this would be a good idea to bring people to the Novus Ordo religion. Don Mauro tells it best,

“The goal is to create a moment of contact between students that goes
beyond traditional events, at 7 o’clock we celebrate the Mass which is
open to everyone, but with a specific dedication to the university and
then [afterwards] we move students into the sacristy where the entrance
is free.”

Homemade hors d'œuvres and snacks are brought by the participants and a professional bartender whips up an alcoholic drink of the night. For February’s Sunday the theme was winter drink — New Moskow Mules consisting of vodka, ginger beer, cranberry juice, and various trimmings were served. Hundreds of students showed up and mixed in the sacristy. One thing was missing from this unique pub — music — as don Mauro explains,

“[Music is] missing on purpose because this moment is one to be aware of. Those who
come may invite one or more friends, the guys talk to each other and
could not do so if there was the music.”

What do the students think of this sacrilegious pub?

Francis says,

“It’s perfect, because it would not be the same thing if you held it at the oratory or at the priest’s house. We attended mass, and with only a few steps and we
stood together laughing and joking.”

Thuj and Luu, two Vietnamese students in Italy,

“It’s beautiful also because on Sundays many of the places that we frequent on
weekdays are closed. Here we can talk and maybe even find company
for a pizza.”

When confronted about his sacrilegious behavior don Mauro doesn’t back down,

“You may not like it, but if we want to attract young people, to revitalize Pastorale Universitaria and give way to a basic evangelization process, we need to change. The mode of action in place, has proven not to be effective.”

And there you have it folks, taking the Novus Ordo to it’s logical conclusion. When you don’t have the Faith and your religion stands for nothing — the sacristy becomes a pub. It’s no wonder that Islam is spreading across Europe.

Saturday, March 25, 2017

For those who are curious, the company which rents the portable toilets is called Sebach. There is no sink to wash one hands after completing their business and thankfully Francis’ minions brought along handiwipes which were used. Francis proceeded afterwards to continue his gladhandling and hobnobbing with the crowd. We at Call Me Jorge... were pleasantly surprised that Francis practiced good hygiene considering, his uncontrollable impulse to pick and eat his boogers and his obsession with coprophilia.

Francis makes his way to the portable toilet at 39 minutes 28 seconds.

An interview with Cardinal Francesco Coccopalmerio published in the National Catholic Register on 1 March 2017 is reprinted verbatim below. It is astounding how frank Coccopalmerio is with sharing his un-Catholic theology. Read as Coccopalmerio masterfully deconstructs Catholic doctrine in the manner only a modernist could. What he ends up with is nothing other than a total denial of Catholic teaching as understood traditionally. See, to modernists like Francis and Coccopalmerio, words don’t really mean what they say and neither does Catholic doctrine. One has to discern, reflect, etc... in order to find the real meaning or the true previously hidden meaning in everything. It all reminds us at Call Me Jorge... of the heretical Catholics in the past who believed that by reading the Kabbalah and other Talmudic Jewish religious books then doing what they proscribed, one would find the true Catholicism. In reality what they ended up with was a form of occult kabbalism which laid the foundation for many of the heresies which have been attacking the Church since. Coccopalmerio and Francis share minds if not residences at the insane asylum known as Casa Santa Marta. We are guessing it is because they both drink from the well of rabbinical teachings. (The underlines in the interview below are ours for emphasis. We only underlined some of the parts pertaining to communion for the divorced and remarried. The whole interview deserves to be underlined but then again Coccopalmerio and Francis also deserve to be tried by the Inquisition.)

Your Eminence, would you please help our readers understand your intention in writing this booklet?

I wanted to understand exactly what the eighth chapter [on “Accompanying, Discerning and Integrating Weakness”] meant and then explain it to others. So I read these parts of the eighth chapter, reading but [also] to lead people to understand the sense and the logic of all the points, according to certain subjects which seemed to me more important. The most difficult is to see what the document says of the faithful who find themselves in irregular conditions — to see how is it possible, if it is possible, to admit these faithful to the sacraments, both confession and the Eucharist, and for what motives.

So it interested me to see what the document says and then explain it to others — to make just a reading of the steps [this requires] to be a little clearer than the document. The document is very rich and puts together many things, which it is important to keep apart, to examine with more analysis, more analytically.

Did the Pope review the publication before it was published?

No, no, no. I gave the book to the Pope after its publication. But I spoke with the Pope at other times about these questions, and we always thought the same; also during the synods. I gave the Pope the book after its publication, as a gift.

As you know, there has been a vast chasm in interpretations. We have the German and Maltese bishops in agreement on one side. On the other side, there is Archbishop Charles Chaput of Philadelphia and also Bishop Steven Lopes of the Anglican ordinariate, among many others. How does your book clarify things in the face of these interpretations?

We have to distinguish the cases quite precisely, those unions that are not legitimate, are not regularized, because marriage is indissoluble. There are faithful who find themselves in this situation. They are aware that this situation is not good. They want to change, but they cannot do it. Because if they did, if they were to leave these unions, innocent people would be hurt.

Think of a woman who lives with a married man. She has three little children. She has already been with this man for 10 years. Now the children think of her as a mother. He, the partner, is very much anchored to this woman, as a lover, as a woman. If this woman were to say: “I am leaving this mistaken union because I want to correct my life, but if I did this, I would harm the children and the partner,” then she might say: “I would like to, but I cannot.” In precisely these cases, based on one’s intention to change and the impossibility of changing, I can give that person the sacraments, in the expectation that the situation is definitively clarified.

But in such cases, in which you say it is better for a woman to continue in her sinful situation, how is that coherent with St. Paul and the Catechism? Both say it is never permissible to deliberately do evil for the sake of a greater good. How do you reconcile these things?

Let us say, if you agree, that if she leaves this situation, it will harm people. And then to avoid this evil, I continue in this union in which I already find myself.

But this union is a situation of sin.

Yes, however …

Isn’t it better to try to stop the situation of sin completely?

How can you stop the whole thing if that will harm people? It is important that this person doesn’t want to be in this union, wants to leave this union, wants to leave, but cannot do it. There are two things to put together: I want to, but I cannot. And I cannot — not for my own sake, but for the sake of other people. I cannot for the sake of other people.

If the two can live together as brother and sister, that’s great. But if they cannot because this would break up the union, which ought to be conserved for the good of these people, then they manage as best they can. Do you see? That’s it. And it seems this whole complicated thing has a logical explanation, motivation. If others depart from other points of view, they can also arrive at other conclusions. But I would say there would be something missing of the human person. I can’t damage a person to avoid a sin in a situation that I haven’t put myself into; I already find myself in it, one in which I, if I am this woman, have put myself into without a bad intention. On the contrary, I’m trying to do good, and, at that moment, I believed myself to be doing good, and certainly I did do good. But maybe if, already at the beginning I had known, if I knew with moral certitude that this is a sin, maybe I would not have put myself in that condition. But now I already find myself there: How can I go back? It is one thing to begin, another to interrupt. These are also different things, no?

What is the situation with regard to the first marriage, which remains valid? Have you also thought about the situation of the other person and the validity of their first marriage, as it seems that is ignored in this discussion?

He was abandoned by the wife, no? I use this example. He was abandoned by the wife, and then this woman came to his aid.

Regarding cohabitating couples, do you believe they should be given Communion in some cases?

No, I only say what is said in the document of the apostolic exhortation. We see this couple that is cohabitating or only civilly married — cohabitating, let’s say. It’s not the Christian ideal. Let’s admit that it’s not the ideal, a good thing, not a legitimate union. But let’s see also that there is good. They really love each other. They are not yet married because they don’t have sufficient means for the future. They are people who do good in the community in which they find themselves. All these things are positive.

We have to recognize that and have a pastoral dialogue with these persons and say: Let’s reflect on this together. Wouldn’t it be better to marry? What are the obstacles? Can we help you as an ecclesial community? All this to bring them, step by step, to a canonical marriage. We can’t say: “You are public sinners. Shame on you.” Let’s begin by saying: “You love each other. You have reasons for not marrying; at least you feel these reasons are important for you. You are also good people, respected by everyone.” These things are important. Let’s say it. Let’s underline these things. Let’s have a discussion, in order to arrive at the maturation of a marriage in the Church.

Isn’t it better to simply say this situation is sinful, that it is better to be married and not to continue living together?

If these two love each other, they want to be married. They don’t do it now for reasons that, for them, seem important. Why do you have to tell them to separate? Rather, you should say: “Let’s go together toward a canonical marriage. It will be in a year? Okay. Let’s go.”

Should they be able to receive the sacraments before they marry, in your view?

I don’t necessarily have to give Communion to them. There may be particular cases. It’s not a case of permitting Communion. It’s only a case of looking beneficently upon them. The people who find themselves in these unions have positive elements.

You say Communion can be given, despite living in situations not in line with traditional matrimonial canons, if they express the sincere desire to approach the sacraments after an appropriate period of discernment. But your pontifical council explained in a 2000 declaration why Canons 915 and 916 prevent the admission of such couples to holy Communion and makes the point, in legal language, that it can’t be changed because Jesus said so.

I know the canons by heart. I know them very well. Who is in serious sin cannot receive the Eucharist without first going to confession or having the desire to confess if he is now unable to confess.

But let me read part of this, because it is important. It says: “Any interpretation of Canon 915 that would set itself against the canon’s substantial content, as declared uninterruptedly by the magisterium and by the discipline of the Church throughout the centuries, is clearly misleading. One cannot confuse respect for the wording of the law (Canon 17) with the improper use of the very same wording as an instrument for relativizing the precepts or emptying them of their substance.”

Is this declaration still in force, and, if not, why not declare it no longer in force?

It is always in force. Who is in grave sin and says I have no intention to change: These are the Canons 915 and 916. But if someone says: “I want to change, but in this moment I cannot, because if I do it, I will kill people,” I can say to them, “Stop there. When you can, I will give you absolution and Communion.” Or also, I can insist on this intention of yours and say you are not in sin because you have the serious intention to change but at this moment you cannot do it. There are two things to put together. Understand? This person is already converted, is already detached from evil, but materially cannot do it. It’s a matter of caring for these situations. You rush to say it, but if a light doesn’t turn on, then you can understand the other interpretations. Don’t worry.

Canonists say these rules, 915 and 916, were changed in certain interpretations of Amoris Laetitia.

They haven’t changed. It hasn’t changed absolutely anything. I say this in the book to whom you cannot give absolution and Eucharist. Those are the canons. To the one who says, “I’m in grave sin, but I don’t want to change” [absolution is not possible]. When someone comes to confess and says to you, “I committed this sin. I want to change, but I know that I am not capable of changing, but I want to change,” what do you do? Do you send him away? No, you absolve him.

So they can receive the sacraments?

The sacraments are absolution and the Eucharist. The person does the same things, but he sincerely wants to change. Do you see there is an impossibility in this case? One cannot change immediately.

Do they have to change their style of life before receiving Communion?

No, they have to change their intention, not their style of life. If you wait until someone changes their style of life, you wouldn’t absolve anymore anyone at all. It’s the intention. I want to change even if I know I am not able. But I began to walk. I’ll take little steps. I will pray five minutes more so that I can. The important thing is take a step. If someone does nothing, I can’t absolve them. If someone says, “Yes, I want to. I will do what I can, the least thing,” then he is already on the road to conversion.

The discipline is coherent with the doctrine, according to you?

Perfectly. The doctrine says who is converted can receive the absolution of sins and the Eucharist. Absolution of sin means the Eucharist; the two go together. Who is truly penitent? Who undertakes to do all that they can? If someone does just one thing out of a hundred, that is already something important. This is the thing to understand.

How do you recognize a true penitent?

You have to pay attention to what the penitent says. If you know — you can tell if he is misleading you. But someone who comes to confession, already by the fact that he comes to confess, means he has the intention to change. In this moment, in this world, where confession is absolutely of one’s free will, if someone comes to confess, it doesn’t make any sense that he comes and doesn’t want to change — I come but I don’t want to change. If I come to confess, it’s because I have a positive intention, even a small one, but serious, to change. You have to put all your attention on this intention. I’ll do all that I can.

For the divorced and remarried, their status and receiving Communion is very public, a possible source of scandal for others. What do you say to this point?

I say in the book, it’s necessary to instruct the faithful that when they see two divorced and remarried that go to the Eucharist, they ought not to say the Church now says that condition is good, therefore marriage is no longer indissoluble. They ought to say these people will have reasons examined by the ecclesial authorities on account of which they cannot change their condition, and in the expectation that they change, the Church has placed importance on their desire, their intention to change with the impossibility of doing so. Therefore, it’s one of those cases in which it is possible that the Church says go to the Eucharist. Do you see? There it’s necessary to instruct the faithful. There ought not to be the possibility of, as is said, of scandal, of false judgment. It’s necessary to instruct the faithful. Do you see? I wrote all this.

In these sinful situations, they can in certain cases receive the sacraments, but won’t the public read this as the Church condoning their adulterous situation?

Not if you instruct the faithful and say it is not like that. Someone can think what they want. But if you stand by what the Church says, which explains it to you, you can’t anymore think differently. If you are a person who doesn’t understand, or sees only certain things and not others, okay.

With regard to the indissolubility of marriage, to you, this remains the same?

The same, even more so.

Some divorced and remarried continue to live in sinful situations if they desire to do it, but some have given their lives for the indissolubility of marriage as Christ taught, like St. Thomas More. Was their martyrdom in vain?

Let’s stop, because I know I won’t be able to explain it to you well. These people — take the women I spoke about in the book — say to everyone that marriage is indissoluble: “I am in a bad situation. But I would like to change it precisely because marriage is indissoluble. But at this moment I can’t do it.”

If you continue to say that marriage is not indissoluble, it means we haven’t understood each other; but this woman continues to say that marriage is indissoluble. But how can she leave the union? He [her civilly married spouse] will kill himself. The children, who will take care of them? They will be without a mother. Therefore, she has to stay there.

But these cases are very rare.
That is great if they are rare, but they do exist. I have experienced them personally.

But if they are so rare, why didn’t the Pope simply write a note to all the bishops saying in these cases to apply the Church’s doctrine differently?
He’s written [about this].

But there wouldn’t have been a need for the two synods.

If I read the document to you, I would show you the various passages. I didn’t write all of this; it’s in the document. I have to go now. More than this, I can’t tell you. Don’t be anxious. Marriage is indissoluble. These persons are in irregular situations. They want to change, but they can’t.

One last topic: At a recent plenary meeting with the Pontifical Council for Promoting Christian Unity, you reportedly encouraged the members to push for a less rigid understanding of the priesthood, essentially telling them to give up on an objective and metaphysical notion of priesthood. Your notion was that as we have an understanding of different levels of communion with the Church among the baptized, we should have different degrees of the fullness of priesthood, so as to permit Protestants to minister without being fully ordained. What exactly did you say, and why did you say it?

I was saying we have to reflect on questions. We say, everything is valid; nothing is valid. Maybe we have to reflect on this concept of validity or invalidity. The Second Vatican Council said there is a true communion even if it is not yet definitive or full. You see, they made a concept not so decisive, either all or nothing. There’s a communion that is already good, but some elements are missing. But, if you say some things are missing and that therefore there is nothing, you err. There are pieces missing, but there is already a communion, but it is not full communion. The same thing can be said, or something similar, of the validity or invalidity of ordination. I said let’s think about it. It’s a hypothesis. Maybe there is something, or maybe there’s nothing — a study, a reflection.

Is the goal intercommunion?

No, it’s just a reflection that one might make. The consequences are not taken into consideration. It’s only a reflection.

Monday, March 20, 2017

“For Catholics, anti-Semitism is more than a human rights
concern. It’s viewed as a form of sacrilege and blasphemy against God’s
chosen people. In recent weeks, our country has seen a new wave of
anti-Semitism on the rise. It’s wrong and it should deeply concern not
only Jews and Catholics, but all people.”

And there you have it straight from a ‘conservative’ noahide Novus Ordo archbishop — the Talmudic Jews are sacred and holy persons — when the reality is that they like Chaput are guilty of blasphemy and sacrilegious behavior. Why don’t Francis, Chaput, and others of their ilk drop their conservative modernist façades and come out as the Talmudists that they really are?

“[Francis] has helped people rediscover the joy of what it means to believe. I think that despite anyone’s limitations, despite their sins, despite the crosses one might have to carry, there is an inherent joy in the Christian life.”

Friday, March 17, 2017

“The path of reconciliation between the FSSPX and the Holy See has been pursued persistently since 2009, albeit gradually and at different stages. Today we can say that the rapprochement has progressed a lot, and we can be confident that the rupture will soon be overcome with the canonical recognition of the Fraternity in the legal form of a Personal Prelature.”

“I think it is clear that the possible acquisition of a governing church or a church in Rome by the SSPX presupposes full reconciliation and formal legal recognition by the Holy See.”

“The problem then is not the Vatican II Council as such, but a certain form of understanding, practice or application , which is called the ‘spirit of the council.’ Pope Benedict XVI spoke of a ‘true council’ and a ‘virtual council’, the latter being the fruit of the power of mass media, the modernist current in theology, in other words, has eclipsed the authentic ‘mens’ [Latin: mind] of the council fathers.”

“On the other hand, the preservation of the spiritual, theological, liturgical, disciplinary and pastoral identities of the priestly brotherhood [FSSPX] is guaranteed by a special law with its corresponding statutes. There are no fixed time limits. Let us entrust ourselves to the intercession and maternal support of Our Lady of Fatima, whose hundredth anniversary we are celebrating this year.”

Thursday, March 16, 2017

LifeSite:[Ehrlich] himself has written about his agenda, that he wants sterilization [to decrease the population]. […]

Sorondo:You have to change your criteria if you want to progress in life. You need to dialogue with all cultures of the world, as the Pope said. […] And we have reached agreements that are very important. [Our partners] want to defend human liberty, human life, and peace against the new forms of slavery. And thanks to the invitation of people that your [pro-life-and-pro-family] people don’t want us to invite — [such as] Ban Ki-Moon, Geoffrey Sachs — we have achieved what those who defend the family always talk about but never achieve at all.

We, on the other hand, have achieved…that the new objectives for sustainable development…we established target 8.6 [sic, it’s actually 8.7], that is to eradicate the new forms of slavery. And that is more important for the family than all that stuff that they do.

Understand?

LifeSite:Ok, Ok.

Sorondo:You have to understand that. It is important that you understand that. You are a rational human being and reason must come before prejudices.

LifeSite:Well, I also have a doctorate in philosophy, so…

Sorondo:In what philosophy?

LifeSite:St. Thomas…

Sorondo:So, with reason, St. Thomas spoke about the principle of the “double effect.” What is it?

LifeSite:It’s when a certain action has an effect which the agent of the action had not intended, then this [second] effect, for example, does not fall under a moral judgement.

Sorondo: Well, that’s a complicated way of saying it. It is easier to say that if an action has two effects, if the positive effect is greater than the negative effect, then you can do it.

LifeSite:No, that’s not the principle of double effect.

Sorondo:Then you have not understood the principle of the double effect. [...] You have to form your mind. And you have to understand St. Thomas better.

Yael Kushner (aka Ivanka Trump) was the special guest of Canadian Prime Minister, Justin Trudeau, at the Broadway musical, “Come From Away” on Wednesday night at the Gerald Schoenfeld Theatre in New York City. She sat in Row F next to the Canadian clown. The idea for the musical was conceived of by Michael Rubinoff, a lawyer and theater producer, who then partnered with Irene Sankoff and David Hein, known for their 2009 hit musical “My Mother's Lesbian Jewish Wiccan Wedding”. The premise of “Come From Away” is on 9/11 the United States of America’s federal government shut down all airspace in the country which resulted in a partnership with Canada’s government called Operation Yellow Ribbon. Under this operation, all USA bound international flights landed in Canada. The musical focuses on the town of Gander in Newfoundland which had 38 planes with 6,579 passengers diverted to their airport. Wikipedia has this to say about the musical, (underlines ours for emphasis):

To alleviate rising fear and mounting tensions ("On The Edge"), the passengers are invited to be initiated as honorary Newfoundlanders at the local bar ("Heave Away / Screech In"). The "islanders" in Gander and the surrounding towns open up their homes to the "plane people", regardless of their guests' race, nationality or sexual orientation. The travelers are initially taken aback by their hosts' uncommon hospitality, but they slowly let their guards down and begin to bond with the quirky townsfolk.

The gravity of the attacks nevertheless continues to set in as US airspace is eventually reopened. One pilot comments on how her once optimistic view of the world has suddenly changed ("Me and the Sky"), while the mother of a firefighter learns that her son lost his life during the rescue efforts in New York City. One pair of passengers starts to develop a romance ("Stop the World"), while another pair sees their long-term relationship fall apart under the stress of the event.

As the passengers and crew fly away to their homes, they joyously exchange stories of the immense kindness and generosity that was shown to them by the Newfoundland strangers in their time of need ("Somewhere in the Middle of Nowhere"), but not before a Muslim traveler, faced with increasing prejudice from his fellow passengers, undergoes a humiliating strip search prior to boarding. The townsfolk return to normal life, but comment on how empty their town now seems and how different the world now feels ("Something's Missing").

How is this clown a prime minister?

Mocking God and the Catholic Faith is just fun and games to Justin!

Mr. Trudeau a former substitute teacher and the current prime minster of Canada is a socialist whom supports open borders, homosexual marriage, and chabad. Here’s what he wrote about family friend, Fidel Castro when he died:

It is with deep sorrow that I learned today of the death of Cuba’s longest serving President.

Fidel Castro was a larger than life leader who served his people for almost half a century. A legendary revolutionary and orator, Mr. Castro made significant improvements to the education and healthcare of his island nation.

While a controversial figure, both Mr. Castro’s supporters and detractors recognized his tremendous dedication and love for the Cuban people who had a deep and lasting affection for “el Comandante”.

I know my father was very proud to call him a friend and I had the opportunity to meet Fidel when my father passed away. It was also a real honour to meet his three sons and his brother President Raúl Castro during my recent visit to Cuba.

On behalf of all Canadians, Sophie and I offer our deepest condolences to the family, friends and many, many supporters of Mr. Castro. We join the people of Cuba today in mourning the loss of this remarkable leader.

Trudeau’s message to the Chabad-Lubavitchers

Recall that Yael Kushner and her husband went to the tomb of the Lubavitcher Rebbe, Menachem Mendel Schneerson, to perform a Hasidic ritual to their totem. You can read about it here, Ivanka Trump Visiting Ohel Of Lubavitcher Rebbe.

So what else does Yael Kushner have in common with Trudeau besides Chabad and communism? She and her husband Jared are supporters of the LGBTQ perversions. So much so in fact that the two put the kibosh on the executive order her father, Donald Trump was going to sign which would have rolled back all the special rights extended to LGBT peoples under the Obama administration and expand legal exemptions based on religious beliefs against these lifestyles. We can hear you say but the Jews are against homosexuality and everything associated with it! Are they? The Haaretz article, Homosexuality Is Part of Jewish Tradition reads,

The Jews did not strictly preserve “the heterosexual principle.” Intimate relations between men existed in Jewish communities and apparently were also common. Historian Yaron Ben-Naeh has shown in his research that despite the explicit biblical prohibition, in Jewish communities in the Ottoman Empire same-sex relations were rather common. This is indicated by dozens of sources. Moreover, until the modern era, grown men who had a need for the favors of youths did not have a negative image in Jewish society.

Yes, we know, you think that the Jews follow the Old Testament, or the Tanakh, Mikra, Pentateuch, Torah, etc... Well they do follow the Torah Shebeal peh but not the Torah SheBiehtav. The Torah Shebeal peh is also known by its other name the Talmud and it nullifies the Torah SheBiehtav (the first five books of the Old Testament). For further reading on the subject see, Jewish roots, Anti-semitism, Nostra Aetate, blah, blah, blah.

Thanks to Maurice Pinay, we have what the Talmud says about homosexuality. There are loopholes for both committing “unwittingly” sodomy and “unwittingly” bestiality.

So what’s this all have to do with 9/11? Well, the only accepted version of the event is one read through Talmudic and Kaballahistic lenses. (See, Cui bono? or 9/11 cui bono? for the unofficial account.) The musical “Come From Away” says that race, nationality, sexual perversions, and religion don’t really matter and that unless one welcomes these attitudes into their lives then they will feel empty. The sad part is, all the Christians who will swallow these attitudes hook, line, and sinker and even propagate this garbage. We’d go so far to call Francis a gleefully willing accomplice. This politically correct ghetto mentality is one of the facets being pushed since 9/11 onto Christians of all stripes and Yael Kushner is this movement’s current cover girl.